4ci / ^B 2fl fl7T ' ! I / \ } J ' , I .SSEc fHAPPIcNESS itfl»ffiHl>ftlfr'Vrii;ir.i'ifriHiiiy|t(j^ .^ « : ■ GIFT OF' . .' ^ .♦ • • . » » % ^c. S'f/fi'^ Digitized by tine Internet Arciiive in 2007 witin funding from IVIicrosoft Corporation http://www.arcliive.org/details/essentialsofhappOOtanarich iiSP. ESSEcNTIALS of HAPPINESS A cM a n u a 1 of Humanity, Its Character and c/lttainment ^y^ q)R. F. F. Tc/INAKA n D D D D D D D D n nDDnnnnnnnnnn J. F. qiOWNY ^R ESS Los C/4nfteles : California 1922 Copyright, 1922, BY DR. F. F. TANAKA j^t DEDICATION These Pages Are Written Solely: For the Upbuilding of True Manhood and Womanhood ; For the Benefit of Those Men and Women Who Have Awakened to the Gravity of THE Natural Life ; For the Great Cause of Humanity ; AND FOR THE SaKE OF THE CREATOR Who Ordained for His Children The Gift Eternal — Happiness The Author Humbly Lays This Volume Before the ''Threshold to These Priceless Treasures" 111 Of this edition there were printed 1000 copies for distribution. Each hook is numbered and autographed by the author, and this volume is Number. ^."Z^fT... 7- CZu IV PREFACE This treatise is an attempt to bring out in a few words the ESSEN- TIALS OF HAPPINESS in such a way so as to free the reader's pre- vious conceptions on the subject. The more completely one is able to elimi- nate his preconceived notions, the better he will understand it. For this book treats only of the Actualities (conditions existing as they are). It does not take into ac- count anything Conditional (condi- tions that might be existing) ; neither does it intend to discuss Impracticali- ties (conditions never really exist- ing). Both the principles and the inter- pretation of the principles, as pre- Preface sented in this book, are the direct re- sult of constructive philosophy built upon the life and activities of man in relation to this great world in which we are a part. It therefore appeals only to our intuitive knowl- edge, rational understanding, and wise judgment — ^with them, only, may we appreciate the spirit of this Vol- ume— ESSENTIALS OF HAPPI- NESS. F. F. T. Los Angeles, Cal. CONTENTS INTRODUCTION THE WORLD— (UNIVERSE) . . . ^ Part I HUMANITY GENERAL CONSIDERATION ... 15 Life of Humanity 15 Purpose of Humanity 21 Universality and Peculiarity of Humanity 23 INHERITED NATURE 25 Faith 27 Hope 30 Aspiration 35 Part II CHARACTER GENERAL CONSIDERATION ... 39 ACQUIRED NATURE 41 Honesty 44 Modesty 49 Purity 51 vii Part III ATTAINMENT GENERAL CONSIDERATION ... 59 PREDISPOSED NATURE 60 Love 60 Peace 66 Joy 68 CONCLUSION— HAPPINESS ... 70 Part IV SUPPLEMENT ARTIFICIAL PLEASURES .... 75 HUMANITY OF SEX 85 MARITAL INSTITUTION 97 ESSENTIALS OF HAPPINESS INTRODUCTION The World (Universe) HE World may be defined as having physical and spiritual conditions, direct- ing and determining the destiny of humanity. These conditions are made up of two pri- mary Principles : Natural Force and Artificial Violence, Natural Force, or Law of Nature: The Law of Nature predominates over all things. It is the Supreme Power working out its original plan in routine, punctuality, and harmony. It cannot be halted; it never waits; it never changes; it is always inde- Inteoduction pendent, and never has the slightest consideration for any force outside its domain. This Law is constantly in action; it never fails to work in its own way. Moreover, it takes the original course — it never changes with times, localities, age, circum- stances or people. So far as it is con- cerned, it interferes with nothing, and nothing can interfere with it. Artificial Violence: By the phrase ** Artificial Violence" is meant the laws, religions, sophisms, customs, traditions, and teachings which are promulgated by those opposing the ruling principles of the Force of Na- ture. Unlike the Natural Force, the Artificial Violence is never constant ; never the same; always changing with the people, circumstances, times, and places, in which it exists. The Artificial Violence possesses no Introduction will or power in itself. Its existence is possible only by the faithful and constant patronage of humanity. In that condition only does it exist. The Relation of Natural Force and Artificial Violence: The Force of Nature and the Artificial Violence are not intended to be co-operative. The former needs no co-operation; the entire universe belongs to it ; and, so far as it is concerned, it is run- ning the universe perfectly. There- fore, if the Violence of Artificiality wants to be in any way effective and useful, it must come to the standards of the Supreme Power — the Law of Nature. The Relation of Humanity to Nat- ural Force and Artificial Violence: Although humanity is directly under the supervision of the Violence of Artificiality, nevertheless this violent XI Introduction artificiality is subject to the strict control of the Force of Nature. Hu- manity, regardless of the omnipotent power of nature, framed the prin- ciples involved in the Artificial Vio- lence by its own volition, and for the constitution of its own life. If hu- manity fails to live in accord with the laws of this Supreme Power, its attainment of earthly wealth or arti- ficial substitutes of whatsoever kind for the real life provided for it from the beginning, then humanity it is that suffers. The Law, supreme, does not even know of the resulting discord. Therefore, the greater the conflict between the Violence of Ar- tificiality and the Force of Nature, the more misery to human life. xu Part I HUMANITY Part I HUMANITY general consideration. Life of Humanity HE Life of- Humanity con- sists of Thought and Action, One without the other is un- W thinkable. When devoid of I both we have no life at all. If thought exceeds action, or action exceeds thought, we have an unbal- anced life. When they are in perfect harmony we have a normal life ; and, if they proceed from Natural Force, we have that Law by which man was originally intended to live his life. Thought and Action: Thought and [15] Essentials of Happiness action are the manifestation of spir- itual and physical phases of our being, respectively. Physical life means the maintaining of organic functions. When the entire physiological organs of the body cease to function, the term death is used. The impairment of function of any part or portion of its organs is known as sickness or ill- health. On the other hand, the Spir- itual life is meant the acceptance and realization of Truth, or Actualities. A man is totally dead so far as his spiritual life is concerned when his life is existing undei false impres- sions, or impractical beliefs; hence the defiance of Truth, The term igno- rance is employed when that man whose life is partly under an impres- sion or influence other than the pres- ence of Truth or Realities. How strange it is that many a time [16] Humanity the simplest things are the hardest to understand. Take, for instance, the words of Christ. They are spoken and written in the simplest and plain- est possible language with sound logic and consistent arguments, and yet we do not seem to understand His mean- ing. We would only wonder why that is, under the normal condition of our minds ! There is no other reason to account for our misinterpretation of His word than that our thought has not proceeded from Natural Force; but is rather from the result of habitual wrong thinking. And the wrong thinking is the root of our mis- conception and misconduct of our life and its activities. Right vs. Wrong Thinking: How often we are amazed at the expres- sion, **Do you know what you are talking about?'' We who do not ri7i Essentials of Happiness know what we are talking about are victims of wrong thinking. In fact, all the so-called * troubles" of our minds are the result of wrong think- ing. There are two ways of thinking: One is to think in direct line with the Law of Nature. The other is to think, not in the direct line of natural laws, but in exact conformity with the Vio- lence of Artificiality. The thought that agrees with the natural laws is the language spoken by universal hu- manity. Take, for example, some such thought as ''I can take advan- tage of Mm because he does not know any better/' This is not a universal thought because it conflicts with the Force of Nature. It is, however, in perfect conformity with the Violence of Artificiality. It violates the uni- versal nature because such a thought [18] Humanity is only workable in sections where Artificial Violence predominates. Where the laws of nature rule, it never succeeds. It is as insignificant as a candle trying to intensify the rays of the sun! On the other hand, the thought that, ^^I am obliged to help him be- cause he does not know any better/' is a universal thought, for it agrees with the nature of original humanity. Such a thought neither offends any man, nor is misunderstood by any- one who is free from the adulteration of the Violent Thought. Any thought is universal when it co-operates with the desire to work together for the common interest — for Life's highest purpose. Character of Action: Aside from the activities pertaining to ambition, humanity is ever striving for the [19] Essentials of Happiness great purpose of Life — Happiness. Those activities directed by right thinking are performing the natural functions of responsibility attached to the struggle of original man to gain his happy state. All activities directed by wrong thinking result from the injfluence of Artificial Vio- lence, and are not in any way accom- plishing anything toward the gaining of his happy state. Rather, they are wasted, bearing no good result, and impairing the energy of mind and body. They are useless, so far as their contribution to the Purpose of Life is concerned. To make a con- crete instance of this statement: A man who goes regularly to church, prays and gives according to the church requirements and under its sanction, but whose thoughts and ac- tions are not hourly in exact con- [20] Humanity formity to the will of God, will find his mechanical effort and energy wasted, so far as his ** being saved'' is concerned. PuEPOSE OF Humanity If we can only realize that the pri- mary object of humanity is instinc- tively struggling toward a common end— HAPPINESS— then we would find ourselves in more absolute har- mony, not so much in resolute dis- cord ! Neither the expression of lan- guage nor the manifestation of our actions seems to indicate that we are intimately united in this purpose of life. But if we observe our lives closely we will discover that our na- ture, either Inherited^ Acquired, or Predisposed, is universal. We are no more contending or competing for happiness than we are seeking after Divine Grace. [21] Essentials of Happiness State of Happiness: Happiness may not be comprehensively defined in a few words, because to some, the way to misery, or hilarity is taken for happiness; and to others, — Hap- piness is totally unknown. Besides, Happiness is a state of mind that cannot be shown or given to anyone, as you would give a tangible thing. However, we can imagine that the state of happiness is similar to that of the existence of electricity. One is as tangible in its essence as the other, and as tangible in its effects. With electricity, unless we have the necessary apparatus to extract it from the atmosphere, it is not in ex- istence, so far as we are concerned. The same is true with happiness ; for it will never come to us, no matter how long we wait, or how earnestly we seek after it, or however much [22] Humanity there may be in store for us, unless we use the proper apparatus of life. Happiness is naturally brought to humanity when it has lived accord- ing to the Original Plan of Life. In this Plan are co-operated the In- herited Nature and the Acquired Characteristics, and by following this (that is, by using the right apparatus of life) we are inevitably led to that Predisposed State of Happiness. It can safely be stated that the success of universal nature can be reached only when Happiness, attained through living in the Inherited Na- ture and with the Acquired Char- acteristics of humanity, is won. Universality and Peculiarity of Humanity Human nature is universal; but it has superimposed peculiarities. By the phrase, ^^universality of hu- [23 1 Essentials of Happiness inanity" is meant the Inherited Na- ture which, rules in man. By "pe- culiarity, or variance of humanity/' on the other hand, is meant the Arti- ficial characteristics of the world dis- placing the Inherited Nature. Per- haps the best example of this may be seen in the natural resemblance of all children. They are alike. There is no artificiality in them. But as they grow older some are taught without just wisdom that a mayor is more honorable than a carpenter; that money is the most desirable thing in the world ; that a pickpocket should be arrested, but not the dis- honest bank-president. Others are educated with differing viewpoints. By the time a child is grown, he is no longer like his fellows, — he is filled, mostly, with Artificialities. [24] Humanity No man is peculiar, different, or odd, when lie is directed by the influ- ence of universal characteristic^.* On the contrary, he is even more odd and more of a nuisance than a monkey when he is blindly loyal to the arti- ficial establishments of this world. There is positively no other reason to account for the differences in hu- manity other than that one is nat- ural, or nearest to the natural, while the other is unnatural or artificial. Therefore, the variance of humanity is directly or inversely proportionate to the quantity of natural or artificial qualities predominating in each per- son. Inherited Nature The First Principles of Universal Humanity: These principles are (1st) Faith, (2) Hope, and (3) As- piration, The behavior of each of [25] Essentials of Happiness these qualities is universal with all men. The unimpaired state of these qualities constitutes living manhood. With them, there is life; without them, there is no life. We do not know, concretely, what Faith, Hope, and Aspiration are, any- more than we know why gasoline ig- nites and water does not. We are compelled to treat these two liquids according to the special demands of their general properties; but we are helpless in not recognizing the ap- parent differences between them. In the same way, though we may not be able to define concretely Faith, Hope, and Aspiration, we utilize these principles, and they are vital in guiding our destiny. Our proper understanding of these principles means, therefore, right and natural living — resulting eventually in hapjjy [26 1 Humanity life. Otherwise, it will lead us to the life of mystery, misunderstanding, and discontentment. Faith The power of Faith is so determi- nate and so strong that, according to the words of St. Paul, it **can re- move mountains." Nevertheless, Faith is by no means with us all the time. It ever increases as the amount of artificial qualities de- creases; and, inversely, it decreases as the Artificiality in us increases. Frequently, through a man's life, Faith is completely obscured by the Artificial Violence of this world, and results in the premature destruction of life. State of Faith: Have you faith that two and two are four ? ^ ' Faith ' ' is hardly the word to express your state. It is not appropriate. We do [27 1 Essentials of Happiness not need to have ^^faith" for a self- evident fact. A fact requires no faith. Have you faith that oats bring forth oats, not potatoes % You do not have faith that oats will not bring forth potatoes. Therefore, when you want potatoes you do not sow oats. We do not have ^* Faith" in anything that has not been proved to be Re- ality, Faith has no relation with anything either self-evident or ob- scure. It is related only to Reality. Reality is neither self-evident nor obscure; it is a spontaneous mani- festation of the action of Faith. Reality: The text of Christ's Ser- mon on the Mount (Beatitudes) is the best example of Reality. It will remain an eternal Reality, never be- coming materially evident. Never- theless, it may be spontaneously man- ifested in evidence of actual fact by [28] Humanity reason of the faith we have in it# It is not the knowledge of God that shall make us see God ; but purity of heart; thus saith a Beatitude. Jt is not merely knowing the fact that planting will bring harvest, but it is the act of planting that will bring harvest. The state of being pure in heart, or the act of planting, respec- tively, is the act of Reality. Know- ing the Reality — ^that is — to reap, in faith we plant. If, on the other hand, we refuse to recognize the Reality, there would never be a planting. If we do not have Faith in the Reality that *^ Blessed are the pure in heart, for they shall see God," and do not act upon its Reality, it is plainly evi- dent that we shall never see God. The Act of Faith: '^Blessed (Happy) are they that mourn; for they shall be comforted." It is not [29] Essentials of Happiness quite the same as the multiplication table in principle; but it is as real, as that the vital seed will bring forth its offspring in due season. The seed itself never grows unless planted in favorable soil. Likewise, no one can be comforted unless he mourns, ac- cording to the doctrine of Christ. It is very plainly real, is it not, that by putting our faith into practice we shall be in the realm of eternal re- ality, and shall obtain a realization of the source of real Hope ? To look into the glorious countenance of God : or the season of harvest, which is a marvelous work of Faith, is to see the spontaneous manifestation achieved by placing the Faith on Reality, and acting upon it. Hope In Hope, we work, we strive, we toil, and we live for the assurance of [30 1 Humanity attainment. In despair, we trifle, we trespass and we perish for the usur- pation of attainment. Hope and Despair: It is a real use of Hope and we have faith that *^ Blessed are the poor in spirit; for theirs is the kingdom of heaven," and when we live up to the letter of it in order that we may gain entrance to heaven. It is the empty use of Hope when we carelessly use it in connection with our unnatural de- sire to get rich in the city's streets, or in some elegantly appointed of- fices. To ^ Vork" thus in ^^hope" of exacting money from such pretense is not work in its real sense; but is an act of loafing as well as an act of trespassing. The deed is done, not in Hope, but in a real despair. Speculation, not Hope: **I hope to make money in business." Such [31] Essentials of Happiness an expression is commonly used. But the use of the word ^^hope" in that sense is also greatly abused. True Hope hopes only in Reality, and knows that: to he in 'business to make money is not any more real than to he in business to lose money. There is no axiom in either case. On the other hand, it is perfectly permis- sible to say: **I speculate to make money in business," if one is honest enough to admit what he is doing. There is a vast difference between Hope and Speculation. Hope is founded upon Faith. Speculation is founded upon conditions. Hope realizes, and speculation is casual. The Object of Hope: Hope is like Faith in that it hopes neither in the obvious nor in obscurity, for its ob- ject is directly in line with spon- [32] Humanity taneity. That is, we do not hope for an orange to be an orange, that is self-evident; nor do we hope to see the kind of creatures inhabiting the planet Mars, that is obscurity. But in hope of the harvest, we are prompted to plant seed. It is a spon- taneous manifestation of Reality. Summarized, the thought is this: The act of planting seed is Faith; the wisdom of planting will hring har- vest, which is Eeality. Therefore, the season of harvest is Hope. Existence and Peculiarity of Hope: Hope, as we have seen, is founded upon the spontaneous manifestation of Reality. As Reality is yet in the state of being true only, it is not an evidence of truth. The evidence of truth, as well as the reward of Hope, is the Harvest. Since Reality is not [33] Essentials of Happiness an evidence, the assurance of Hope is not secured. We do not know why our pure hopes fail us at times. But it is well for us to know that disappointment may come by sickness, storms, lack of proper materials, wrong calcula- tion, gross negligence, or any other thing that pertains to Natural Force and the Violence of Artificiality. To the fatalists it may be bad luck, or fate; to the Christian it must be Providence; to the ignorant or the infidel it is, ^^Oh,Hell!"; to the crook it is an excellent opportunity to swindle; and to the honest and sin- cere, if they do not properly see the peculiarity of Hope, it may mean skepticism or despondency. To the hypocrite it means continual imper- sonation; and to the wise, it is the working of the irresistible Force of Nature. [34] Humanity Aspiration With Faith we act; in Hope we are assured, and by Aspiration we rise to the better, greater, higher, and nobler things of life. Quality of- Aspiration: Aspiration never willfully imitates; is always independent; never deals blindly; is never dishonest; never irresponsi- ble, but always acts with the utmost purity. We aspire to reach something bet- ter and nobler, which has not yet been physically revealed to us; but we know it to be there because of the Realness of its existence created by the assurance of Hope. Aspiration, in spite of the interference and con- fusion of the unreal, false, mocking media and everything else artificial in the world, will, in its own way, reach Reality in its final state. Chris- [35] Essentials of Happiness topher Columbus never had seen the New World before he discovered it. But he had the vision of the New World, which made it possible for him to locate it with the assurance of Hope. He did not do it in the sense of speculation; but in Hope, because it was Real to him. It is As- piration which moves the universal man to reach for the ideal. Faith, Hope, and Aspiration make up the fulcrum on which our life's lever balances. By placing life on the fulcrum of that lever which measures the predominating qualities of the natural and artificial things of life, a man's temperance, sanity, and worthiness may be determined. 36 Part II CHARACTER Part II CHARACTER GENERAL CONSIDERATION m OTHING in this world is more beautiful and lovely than the natural state of humanity. Why? Because it manifests the same In- herited and Acquired common char- acteristics. It speaks a universal language; through its media we un- derstand each other's struggles; with it, only, we march together in the pursuit of life's purpose. On the other hand, this same humanity can be ugly and spiteful as is everything artificial. No one fails to recognize, in the lovely nature of children, the [39] Essentials of Happiness fact that they are perfect specimens of the original humanity. They are not yet spoiled by the ^^smarf things of the world. On the other hand, if these same children become sophisticated, they are unbearable. Christ once said of little children that unless we all become like them we would not be able to enter the kingdom of heaven. In fact, at our best, we are nothing more than spoiled children, ourselves. We have lost our natural charm and innocent nature through worldly artificiali- ties. The loveliness of children is at- tributed to their natural innocence; since men and women are no longer innocent, nor can they go back to childhood, will they stay in ugly and adverse conditions throughout their life? In manhood, humanity ac- quires a new nature, in which is in- [40 1 Character corporated a set of characteristics for the purpose of upbuilding a charac- ter even more beautiful than that in the innocence of childhood. Acquired Nature The Fundamental Characteristics of Humanity: Humanity, as it grows, with its Inherited Nature, universally acquires (1st) RON- ESTY, (2nd) MODESTY, (3rd) PURITY, The general properties and action of each of these qualities are universal with all men. The un- impaired state of these qualities builds the beautiful character of manhood. With them there is worthy life; without them there is vain life. Beautiful character is never found except where dwells Honesty, Mod- esty and Purity. We know more about honesty than dishonesty; and [411 Essentials of Happiness we desire to be honest rather than dishonest. We prefer to live the sensible and moderate life rather than a life of careless ease; and, finally, we desire above all else to be right rather than wrong, straight rather than crooked, and just rather than unjust. We know this to be true. No woman would prefer to be the concubine of some luxurious gen- tleman who feeds her from gold plates, adorns her with the richest jewels that money can buy. She would rather have a man for whom she cares dearly and with whom she is willing to live in poverty, and en- dure hardships if need be, but with love and peace of mind. The same rule holds good for man. He would sooner live his whole life for the woman whose devotion is loyal and whose character is inspiring, than to [42 1 Chaeacter the woman to whom he is enslaved for the satisfaction of her whims and vanity. We would rather be in business for ourselves and work fifteen hours, or more, a day, if necessary, in order to make it successful, than to enslave ourselves to someone who would pay no matter how large a salary. We would rather wrestle with our equal or a superior than with a five-year- old. The chance of winning the bout with the former is a matter of uncer- tainty; whereas, with the latter, the winning is assured. No man is naturally lazy; no man is naturally a crook; no man is nat- urally sophisticated; because dishon- esty, immodesty, and impurity are directly opposite to his natural char- acter. Humanity is unwillingly play- ing the false life on account of liv- [43 1 Essentials of Happiness ing in the hopelessly incompetent artificiality ! Honesty '^Honesty is the best policy!" None of the aphorisms is better known than this. But to what ex- tent is honesty the best policy, or at what time, or in what way? That those questions arise shows that the adage today does not seem to be ap- preciated as much as in the time of its propounding. This is probably due, partly, to the misapprehension, or the misconstruing of the original meaning of the word *^ Honesty"; and partly, it may be, that remark- able changes have taken place in the peculiarities of humanity. Today, it would seem that humanity has so al- tered that we openly exalt the man who practices the policy, ^* dishonesty is the best policy!" [ 44 ] Character Quality of Honesty: If Honesty in an ordinary sense means **foolish- ness," or does not mean much to us, the true ^'Honesty," which is ac- quired by us originally, must mean but one thing. True Honesty never associates itself with excuses, alibis, pretensions, or self -advertising. Hon- esty is silent ; it never speaks ; it acts. It is astoundingly independent. It always seeks and sees through courses other than those mentioned. It is brave and stoic. It fights, single-handed, to the finish; never surrenders to anything inferior. We do not know one's honesty by his words ; we have to believe him, — no, we do not have to believe him ; we soon know him to be honest by his individuality! Honesty is therefore one of the highest qualities of the [45 1 Essentials of Happiness beautiful character of universal man- hood. Spurious Brand of Honesty: In speaking of Honesty we probably of tenest refer to the following brand : A business concern once had an ad- vertisement in a certain paper: ^'We advise you to get at least a half- dozen pairs of shoes, while they are selling below the normal cost at our store, because the price of these same shoes will be doubled or more within a few months. Thus, save yourself considerable money.'' We do not doubt the honesty of this energetic business man when he tells the public the truth of the situ- ation in the shoe market, as forecast in the price of shoes; nor that the public would save money by follow- ing his advice. But, we cannot un- derstand why the merchant is so gen- r46i Chakacter erous in spending hundreds of dol- lars, merely for the benefit of his cus- tomers. According to the wording of the advertisement, he had never thought of himself. That is strange, for it happens that he is the owner of the establishment! On the other hand, it might be pos- sible that this merchant is the kind who does not care anything about saving his customers' money; but looks forward, chiefly, to big busi- ness for himself. If this interpreta- tion of the motivating purpose of his advertisement were correct, then the honest words of his advertisement are used to exact money from the less-informed, and we are compelled to doubt his personal integrity and honesty. Honesty is beautiful; honesty is lovely; and we fail to detect any [47 1 Essentials of Happiness trace of beauty and loveliness in such a suspicious advertiser. He has done us no direct wrong; he has not told the public a lie; and above all, he is perfectly honest so far as this par- ticular honesty goes. But by the standard honesty originally acquired by universal humanity, he was seiz- ing an opportunity of gain at the ex- pense of the credulity of the public. This brand of honesty is bad, — it is worse than a man who openly robs at the point of a gun. Because of invisible influences, thousands upon thousands are misled in the case of the former; whereas, in the latter case, only one at a time suffers, and the deed is quite simple. A supposed ** honesty" which jus- tifies any form of Artificiality is in- variably contradicting the Honesty of Universal Nature. Such an hon- [48 1 Chaeacter esty is always misinforming, — ^mis- representing tlie beautiful quality of real Honesty. Spurious honesty, therefore, breeds, either invisibly or indirectly, nothing but contempt ; and it stimulates the ill-will of humanity. Modesty The danger of anything in excess cannot be overestimated. This con- dition may be manifested in such a manner as intemperance, over-dress- ing, ^Hoo much diplomacy," foolish- ness, vanity, empty talks, selfishness, rudeness, and everything else super- ficial. These conditions only con- tribute to distraction, disgust and corruption ; and there is no real merit or value to account for their exist- ence. On the contrary, their ways directly lead to downfall and de- struction, a result which is not an- ticipated by original humanity. [49 1 Essentials of Happiness We know that the man or woman who naturally attracts and appeals to us most is that person who pos- sesses the inestimable quality of Modesty. Many an individual who may be possessed of linguistic ability, dashing appearance, conventional po- liteness, agreeable disposition and temperance in habits and manners, fails to invite our serious attention when he has not acquired this beau- tiful quality of Modesty. On the other hand, those who win their places in real life are not of those men and women who are silver- tongued, but of those who are full of sincerity; they may not be gor- geously attired, but sensible and simple; they may not force their laughter and smiles, but their eyes are filled with cheer, kindliness, ten- derness, gentleness, and sympathy. [50 1 Charact F.r. Quality of Modesty: We never hear of a man who possesses money or who can command money, talking about what he is going to do with his money. On the contrary, it is always the man who is in adverse conditions, who does these things. Modesty never boasts. Neither do we know of a man who has confidence and ability to make money to talk of his business. Modesty is calm, and is not disturbed. We seldom meet an individual who possesses knowledge and wisdom who is loquacious. Mod- esty never imitates or pretends — it is absolutely genuine. The acquisition of Honesty makes immodesty impossible to humanity, for Modesty is simply a manifesta- tion of Honesty. Purity Purity, that is, the Purity of uni- versal nature, is found only in the f 51 ] Essentials of Happiness original character. No humanity is pure when it is entangled in any por- tion of the general or of the sectional standards of the artificial world. Purity is meant, therefore, to be free from the influence of the Artificial Violence. To judge Purity by the artificial standard is inconceivably erroneous. It can never be done, al- though we attempt it. The Effect of Purity: Beauty and Loveliness exist on account of Purity's presence. Take Purity away, and a man is far from mag- netic; far from ideal, and far from beautiful. Upon Purity Nature orig- inally intended to build the wonder- ful character of manhood. As it is with a locomotive, no matter how strongly built, if it be without the power of steam, it is useless; so is man without Purity. An automobile [52 1 Character is useless without gasoline. How about man without Purity? Significance of Purity: No mat- ter how ^* honest" we are in the eyes of the law, or in compliance with the social conventions of the age, or sec- tion, or whatever is included in the field of Artificiality, if it happens to contradict the Honesty of the real nature in us, we are far from pure. It does not make the slightest dif- ference how we keep our obligations and perform our ^^ duties" as pre- scribed by the artificial world, so long as it is not the best within us. Or, if it is not the capacity limits of our ability, according to the respon- sibility felt in the universal nature, we, again, are not pure. It is not so much a question of Purity as to how many times we marry, how little we think of evils in ourselves or others; [ 53] Essentials of Happiness but it is a pertinent question as to whether our knowledge of and living the nature inherited by us, or ac- quired by us, shall make impurity impossible. Artificiality sets a *^ standard of Purity" of its own; but by so doing, it makes its own stand- ard of purity an impossibility. Quality of Purity: With Honesty we deal ; by Modesty we gain ; and in Purity we reach our purpose. Purity is destructive to wrong, and an en- emy to foul play. It sets its foot straight toward its destiny. Purity is one of the supreme qualities of man's character. It possesses the power of all understanding. It is also the source of sympathy; and no true sacrifice is ever made without the fullness of Purity. Honesty, Modesty, and Purity: These alone determine man's beauty [54] Character and worth; and, in exercising these spiritual qualities, will man reach his final stage of attainment. [55] Part III ATTAINMENT Part III ATTAINMENT GENERAL CONSIDERATION UMANITY, in its final stage, is either predisposed to Happiness, or Misery, The happy man is he who has lived his life in accord- ance with the direct dictates of the Inherited and Acquired Natures of the universal mankind. No man is happy who has not done so. The miserable man is he who has sought his comfort by living according to the selfish and unreasonable demands of the Artificial Establishments of the world. By so doing, he may at- tain the height of worldly riches, no- 59 Essentials of Happiness toriety, and sensuality. But, HAP- PINESS, not MISERY, is the ulti- mate end of original humanity. Predisposed Nature The Natural Disposition of Hu- manity: Humanity, with its Basic Principles of Faith, Hope, and As- piration, together with the Funda- mental Characteristics of Honesty, Modesty, and Purity, free from arti- ficial adulteration, reaches no other attainments than : (1st) Love, (2nd) Peace, and (3rd) Joy. In the full state of these qualities is HAPPI- NESS identified. With them there is a happy life; without them there is a miserable life. Love There is no other thing within the scope of human minds so badly abused as that condition which we call Love. We have practically no [60] Attainment organized idea of its general quality, as we include in Love such terrible conditions and deeds as hatred, spite, murder, insult, jealousy, deceit, hy- pocrisy, sensuality, and everything else originally inhuman. It is alarm- ing when we think of these things, as Love is a triumphant attainment after it eliminates all these inhuman natures and acts. Quality of Love: Love never can associate with hatred. It hates hate. Love never takes the life of another ; on the contrary it gives up its own life for others! Love never deceives nor impersonates — ^it is too proud to be itself! Love is never sensual — ^it is too pure to be lustful! So that one wonders what it is that we gen- erally call Love! The definition of Love, according to St. Paul in his great Epistle to the Corinthians, is [ 61 ] Essentials of Happiness the most comprehensive and prac- tical that any mortal can give. It cannot be improved upon. Among other things he states: *^Love suf- fereth long, and is kind; Love en- vieth not; Love vaunteth not itself, is not puffed up, doth not behave it- self unseemly, seeketh not her own, is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, trusteth all things, hopeth all things, endure th all things.'' So we plainly see that what we ordinarily call '*Love/^ which is usually con- nected with envy, jealousy, hatred or madness, is not love at all. It is nothing but the violent attempt of the Artificial Nature of man to usurp Love. Kinds of Love: There are two kinds of Love: Independent, or Ex- [62] Attainment isting Love (Divine and ancestral) ; and Spontaneous Love (Social). Di- vine Love, or Ancestral Love, differs of course from Social Love in that either Divine Love or Ancestral Love are already in existence — ^it is not an attained condition, as in the case of Social Love (attained). Otherwise the Love of God, Ancestral Love or Social Love are just the same in quality. Divine Love: God loves us, inde- pendently of what attitude we have toward Him. He does not ask us whether we love Him or not. It is immaterial to Him. Some may praise, others may curse. But in spite of either. He loves the latter just as much as He loves the former. The Love of God is absolutely free, because He possesses nothing but Love — He is Love. Furthermore, He [63] Essentials of Happiness does not keep His Love to Himself, waiting for us to ask for it. No! Inexhaustible abundance is for you and for me if we are qualified and ready for it. Ancestral Love: The affection of a father or mother is like Divine Love in this respect: It is no re- specter of persons. Every parent loves his prodigal sons just as much as he does his virtuous daughters. But Ancestral Love is unlike Divine Love in this particular, the former is seemingly selfish and unreasoning. Most parents ignore the fact that they were once children, and never literally obeyed the prescribed dis- cipline of their fathers and mothers. In other words. Parental Love de- mands and expects what he or she did not give in the days of their youth. Ancestral Love, therefore, [641 Attainment forgets the course of generations by ever repeating itself. Social Love: If we are living in the possibility that we could love our neighbors as ourselves, we have at- tained that state of perfect love. If, on the other hand, there is one who foolishly imagines that it is an im- possible act, he has evidently not lived to really know what this Love is. God can love sinful humanity! Parents can love thoughtless and careless children! Why can we not then reciprocate love between our fellow beings? This Love knows and treats only with the utmost justice, because any other qualities pertaining to injus- tice or selfishness are not in it. More- over, it forgives, forbears, and is ex- tremely considerate. It can under- stand the other's pleasure as well as [65] Essentials of Happiness the other's pain, and expresses its sole sympathy for both. It voluntarily and unreservedly renders help; it encourages; and above all it does everything within its own responsibility. Social Love has the power of all understanding, and whatever it does is always for the very best. It is uplifting, inspir- ing, fulfilling, and achieving for the purpose in which humanity is exist- ing. It is so grand that in it we find nothing but everlasting happi- ness. Peace Peace is one of the highest attain- ments of humanity. It is the goal for which it is instinctively striving and constantly seeking. However, humanity fails to reach this goal be- cause it is constantly placing itself in the wrong, turning in the opposite [66 1 Attainment direction. To attain peace is not like a strike of fortune. Fortunes may come and go incidentally, to all alike, indiscriminately, but Peace never finds its way to any soul which has not toiled, endured and found pleas- ure in the life originally intended for humanity. State and Existence of Peace: Peace is an attained state, not an ob- tained condition. It requires no watchman or keeper. No cannon or thunderbolt can destroy Peace. We can be at peace in the front of the battlefield as well as in the depths of a forest. One can be at peace within the midst of the city's busy competi- tion as well as in the country's quiet retirement. Noisy and restless chil- dren are far more at peace than those adults afilicted with mental unrest. The absence of noise, competition, or [67] Essentials of Happiness a crowd is not any more related to Peace than sensuality is to Love. Peace is a friend to the Principles of Nature, and an enemy to Artificial Violence. The more the Violence of Artificiality tries to obtain Peace, the greater the confusion and disturb- ance ensuing. Peace is always at ease; it never fears; it stands steadfast and firm; it is sober ; it is sane ; it is clear ; it is well balanced. With Peace we have repose; we are free; we have poise; we are able to accomplish; we mas- ter, and we identify ourselves with perfect Happiness. Joy Joy is the highest attainment that can possibly be given to the life of humanity. It is the climax of human life. It is the reward; it is the Sat- urday night to the toiling laborer. [681 Attainment All its past labor, toil, endurance, strife, and hardship, are reasons for rejoicing; not a cause for the least regret. It is the greatest of great at- tainments. It is the Joy in us that prompts us to sacrifice because we feel indebted. It is the Joy in us that obliges us to aspire to greater heights because we feel ever so humble. It is the Joy alone that commingles with the af- flicted and sorrowful hearts of hu- manity and cheers them. It is the Joy that directly communicates with the Source from which all the bless- ings of our lives flow. Joy gives nor begs nothing, but overflows with Thanksgiving. With Love we are right; with Peace we are free ; and with Joy we are comforted ; and with Love, Peace and Joy we find ourselves in eternal Happiness. r 59 1 Conclusion — Happiness Thus we see that we have hereto- fore vainly sought Happiness with- out knowing what it is, where it is, and whence it is to come. It is there- fore not in the least strange that many of us do not possess Happiness ; but we have now learned that Hap- piness comes only after the proper exercise of the Inherited, Acquired, and Predisposed Natures of hu- manity. From Inherited Nature we create our real existence; with Ac- quired Characteristics we build our perfect character ; and in the Predis- posed state we attain our real Hap- piness. We often mistake Hilarity (^'Good times") for Happiness. However while Hilarity gives one temporary [70] Attainment animation, it has no qualities such as are possessed by true Happiness. As Happiness is the chief aim of nat- ural life ; so artificial life has for its end, Misery. In other words. Happi- ness stands in the same relation to nat- ural life as misery bears to artificial life. Happiness gives animation to natural life, whereas Misery cannot animate any kind of life. Since ar- tificial life requires animation just as much as natural life needs it, the former substitutes Hilarity for Mis- ery for temporary relief. Hilarity is therefore just as essential to arti- ficial life as Happiness is to natural life. Happiness is not only the end of natural life but it is also the begin- ning, — the foundation, — of useful, practical, and worth living. Any ac- tivity previous to gaining Happiness [71] Essentials of Happiness is either done in vain or is detri- mental. It may have been harm- ful, — it could never have been bene- ficial. Any act performed in distress, or in desperation, is the definite in- dication of the absence of happiness. For Happiness is loving, peaceful, and joyous. Any soul seeking Hi- larity in forms of exciting amuse- ment, thrilling adventures, and sen- sational indulgence is not in any de- gree happy. For Happiness is use- ful, sane, and worthy. It leaves no room for idle diversions or empty laughter. Happiness brings sweet memories, and stores abundant riches for the future. Happiness is nat- ural life, for it is the appointed life of mankind. 72] Part IV SUPPLEMENT Artificial Pleasures Humanity of Sex Marital Institution ARTIFICIAL PLEASURES N speaking of Artificial Pleasures we refer chiefly to such conspicuous examples as Wealth, Notoriety, and Sensuality, These are un- doubtedly the most prominent among the worldly pleasures to which hu- manity gives more time than it can possibly afford. In pursuing these pleasures man neglects his duty to- wards that goal set forth in the origi- nal plan of life — thereby failing to achieve fulfillment. Wealth It has been proved to us that the accumulation of wealth, or getting money, is a matter of chance much more than of living the right sort of [75] Essentials of Happiness life. A man may be penniless to- day; and tomorrow, without much effort on his part, or any definite, preconceived thought, become a mil- lionaire. It is quite evident, there- fore, that the accumulation of wealth has no relation whatever to one's goodness, righteousness, ability, or wisdom. On the contrary, the re- verse is often the truth. Naturally speaking a moneyed man is much more desperate than a man without money, and consequent- ly the former is idle, incompetent and intemperate; while the latter is industrious, practical and reason- able. The reason for this may be ap- parently seen that the rich man has reached such a state of mind that he has either acquired everything that money can buy, or he no longer takes a fancy vision for any good in what [76 1 Supplement money will bring. The result is that he covets something that is neither in existence, nor is he rightly entitled to it or deserves it. A man who toils for money, on the other hand, although he has many ^^air castles" like the man who al- ready has obtained money, neverthe- less his dreams are founded upon possibility — upon realization, so to speak, however they may he great or small. He only fancies many ** won- derful' 'things that money could buy. At any event, the buying power of money is very narrowly limited, in as much as we habitually and un- consciously think that it is a great medium of exchange. The idea that with money **we can get away with most anything" is very erroneous to the fundamental thinkers. On the contrary, money can only buy what is [77] Essentials of Happiness for sale — and, furthermore, it often discriminates the buyers, as we know that a moneyed man perishes just as soon as a man without money where food famine is prevailing. The rich have no more chance of escaping the epidemics than the poor have, so we see that the alleged power of money is grossly, if not entirely, weird ex- aggeration. In reality the place of money is not any more extended than the function of a lead pencil is for writing. What then, is wealth, may we ask? According to Christ's point of view, the abuse of money is the root of all evil ; and with it. He says, man finds it almost impossible to get into the Kingdom of Heaven. Whatever, then, money may be, it has no intrin- sic value in helping us to accomplish the real aim for which we are instinc- [781 Supplement tively striving. Wealth, therefore, is unquestionably the most disappoint- ing, inappropriate, and least useful thing in our existence, so far as its contribution to our real life is con- cerned. NOTOKIETY We are mad after notoriety. We often separate from our dear ones for it ; we even deliberately do wrong for its sake ; we consinne our vitality in pursuit of notoriety; and, in fact, we do not have much time for quiet, or hours of tranquillity, when pur- suing notoriety. Doctors forget their patients for notoriety; preachers ig- nore the Saviour for notoriety; law- yers overlook laws for notoriety, and we forsake worthwhile things for notoriety. Remember what Christ says about notoriety. In sub- stance it is this : What are you going [79] Essentials of Happiness to do with the entire wealth of the world if you are not happy? Or, in other words, would you give up your happiness for notoriety? The arti- ficial life of Humanity is, indeed, very inconsistent when we think of these things! Sensuality Sensual pleasure is the greatest of all the worldly enticements. Its se- duction is probably greater than either wealth or notoriety. In pur- suit of sensual pleasure kings lose their crowns; millionaires become paupers; saints become sinners, and happy men become miserable. Its lure is well-nigh irresistible, but the price is terrible. Sensuality never exists between happy couples. It is never known to exist where love rules; where inter- [80] Supplement ests are mutual, and reciprocated. But sensuality springs as soon as balance is lost. Its balance is lost through forms of deceit, of false- hood, and selfishness. Sensuality is the most carnal, ignoble, and debased condition of manhood. 181] HUMANITY OF SEX HUMANITY OF SEX HE natures of men and women are naturally sym- metrical. This, is expressed in each sex in the form of positive and negative quali- ties, active and passive. We may call these initiative and adaptive. The terms do not matter so long as we understand that the characteristics which conflict or repel do not make a complete cycle where symmetrical qualities are required. Wholeness of Social Life: Man and woman, with their positive and negative qualities, are meant to be mated for a certain purpose in life — fulfilling the wholeness of social life. Whatever man lacks in his so- [85 1 Essentials of Happiness cial life he gets nowhere else but from woman. Likewise, woman gets her social fullness from man. What man demands from woman, and what woman from man, is an entirely dif- ferent thing. What qualities man has not, woman has; and what man has, woman has not. Man as a social being is all the time instinctively working out his destiny, as well as the destiny of his dependents. He does it inventively, and instinctively; depending upon the adaptability of woman. In the natural state, the adaptive nature of woman is remarkable. It astonishes man at any time, as this quality is absent from him. Naturally woman is instinctively seeking to adapt her- self to man's initiative; man is, on the other hand, naturally seeking to locate the adaptable. [86] Supplement Only one kind of woman is useful to man, and lie places her real value above himself. That woman is she who adapts herself to his initiatives. The exact opposite is true as regards woman. That man on whom a wo- man depends and for whom she really cares to do everything, is he who stays with his initiatives. The greatest pleasure of woman's social life comes when she adapts herself to man's initiative power. Likewise, man's greatest pleasure comes when his initiative power is appreciated. On the other hand, if a man has no initiative power over woman he usually employs brute force. This is the most ineffective power known. It can do nothing with woman's deli- cate adaptive quality. Since woman adapts she never yields. Since man initiates he never adapts. To make [87] Essentials of Happiness woman yield by brute force is to make her willing to die before she will yield. On the other hand, if a man possesses the self-determinant power over woman, she is only too glad to adapt herself to him. To make a concrete instance of this: A husband who is not able to exercise his initiative power over his wife (not because she is inadaptable, but because he is yielding), invariably has some woman adaptable to his in- itiative; and, likewise, his wife has sought a man to whom she can adapt herself. Man's Initiative and W Oman's Adaptability: Man's initiative and woman's adaptability may be seen in the following contrasts : If a man is told a new thing, no matter how rea- sonable or true it seems to him, he never fully realizes it until he proves rssi Supplement it for himself; if a woman is told the same thing, of which she never heard before, her adaptive nature recog- nizes the truth instantly, and she can make use of it. Thus we see the general conversation between men. It is invariably argumentative. That between the female sex is ordinarily gossip. Conversation between the two sexes is generally in agreement. Man is eternally man, and woman eternally woman. You cannot make man out of woman, nor woman out of man. They will everlastingly be as they are. That is the beauty of nature ; otherwise it would not be na- ture, but it would be plainly arti- ficial. The sooner we forget the man or woman of today is something else than he or she was yesterday, the bet- ter we are. The young men and wo- men of today are craving and seek- [89] Essentials of Happiness ing for exactly the same things as did their grandparents, or their great -great -grandparents in their youthhood, or the youths of centuries ago. They may appear different; they may not be doing the same things ; they may be thinking in dif- ferent terms; but, whatever the ap- parent differences, however they may exist, it is not that their original nature has changed, but on account of the peculiar prevalence of the time's artificiality. Man's '^Brutality" vs. Woman's ^'Cruelty": We often speak of man as brutal, and of woman as cruel. Yes, that is very true; but it is not the proper way to classify their pro- pensities. If we are asked to tell what a boiler is, our answer is surely not going to be that a boiler explodes. A boiler explodes, yes; but it ex- [90] Supplement plodes under certain conditions only. It is not made to explode. A boiler does not have to explode; neither do we anticipate the explosion, nor do we have it explode during its life- time. An explosion is preventable, too! A woman's cruelty is her defense against man's brutality. Man uses his brutality when he loses his initia- tive power over woman ; then is when he attempts subjugation by brute force. Since it is not in the nature of woman to yield, she dissimulates, and this condition is known as wo- man's cruelty. A woman is trustful if a man is trustable; a woman fol- lows if a man leads. If a man mis- leads her, she follows another. Conclusion So the phrase '^Humanity of Sex'' means the active qualities belonging [911 Essentials of Happiness exclusively to each sex which can neither be duplicated nor exchanged under the conditions of a natural and harmonious state. Under artificial conditions, a man may be a woman, or a woman may be a man; but this has proved to be utterly disastrous to the consummation of harmonious sex relations. It has caused failure in the home as well as in the great commonwealth of human society. It is not an uncommon sight to find men giggling and women daring. They must be disgusting to each other! It is, however, the poorest sort of imitation of each sex to par- take of the characteristics of the other. It is a sad thing to see the male stepping out of his character of magnificent strength which would make him a hero in the eyes of wo- man; likewise to see the female for- [92] Supplement saking her sweet disposition which would have kept her as the everlast- ing sweetheart of man. What more foolish to imagine than a man who, putting aside that which he really is and that for which his capacities really fit him to do, and taking up that which is wholly for- eign to him and which he is incapable of performing, when there is no good reason to account for the change? But, that is the exact situation men and women are facing in the problem of sex existence. As but one thing can occupy a given space at one time, so man cannot imitate woman ef- fectively nor can woman ape man. While the right and left hands are similar in form, and accomplish the same effect in their functions, yet they are distinctly two different things. Male and female are two dis- [93] Essentials of Happiness tinct individuals, possessing the same equal faculties, but directed to cer- tain distinctive uses exclusively for one common object. The more strongly we realize the Humanity of Sex in its natural state the less apt we are to fall under un- congenial state of sex relations. The master knowledge of Humanity of Sex is therefore undoubtedly one of the most important steps in maintain- ing the social harmony and equilib- rium of human society. [94] MARITAL INSTITUTION MARITAL INSTITUTION T no time is humanity ever in the state of wholeness without the communion of some expedient association. Without this association the 'uUness of a social life of happiness is unattainable. While we are yet children the wholeness of our lives is fulfilled by the gentle care and ten- der passion of our parents. When we reach maturity we no longer re- quire the ancestral affection; we au- tomatically seek elsewhere for the fulfillment of our wholeness in the form of marital institutions. One of the worst, if not the worst, among many credulous fallacies in our social structure, is the idea that ^^ matrimony is a lottery." The worst [971 Essentials of Happiness of this is tHat it is not generally handed down to us by those who have made matrimonial mistakes; but by those who pretend to be social wel- fare workers, reformers, or, some- times from the lips of our parents. For the sake of argument, let us consider this phrase. With whom is the husband or wife gambling? To be sure, neither one is taking chances with the world, any more in the mar- ital life than were he or she out of the state of matrimony. Therefore, the advocators of the matrimonial institution being a '* gamble" must mean that the gambling is between husband and wife. In a game of chance, all gamblers know that the secret of the game is to pit one's skill against another's. In plain words, it is trying to steal away another's belongings. Such an [98] Supplement application as this meaning of the word to the institution of matrimony is a crime against social decency. There is still another clamor: *^ Marriage should be instituted on the basis of business principles." This is not quite so bad as the first assertion; but it is bad to give such a misinformed, incompetent, and im- practical idea to the coming genera- tions who are about to enter the most eventful and joyous season of their lives. Such statements are not im- proving existing conditions; but, in- stead, they do considerable harm, for the reason that they are not true, not practical, only misleading. A business partnership and a part- nership instituted in marriage are altogether different in elementary principles. In a business partner- ship two or more enter into an enter- [99] Essentials of Happiness prise for the individual gain accru- ing to the firm bound together by common interests. In this enter- prise, efficiency and co-operation are absolutely necessary and are right- fully demanded ; whereas, in the mat- rimonial partnership, efficiency and co-operation are naturally reciprocal, and duly in existence. There may be many marriages in- stituted on a business basis that are called ^* successful,'' but they are not in a real sense what marriage should be. These men and women are only cohabiting for convenience — not in any sense fulfilling the purpose for which marriage was originally in- tended. Properties of Husband and Wife: Man and woman have exactly the same value in fulfilling the wholeness of their common interests. The only [100] Supplement difference is that one is a half, so to speak, of the other, — one-half of the whole, in their contribution to the same end. The functions of their re- spective properties never conflict. They do not conflict any more than the arteries and the veins do; both carry exactly the same amount of blood. The only difference is that the former carries the blood from the heart, while the latter carries it into the heart. The arteries and veins are working together for the economy of their common end, — ^the circulation of the blood. The aims of husband and wife are single; their interests are in com- mon; never do they compete for su- premacy or superiority. It is non- sensical, as well as forbidden, to com- pare a man and a woman as to their usefulness, worthiness, supremacy, [1011 Essentials of Happiness superiority, or any other of the qual- ities peculiar to the respective sexes. They are incomparable, because each is distinct from the other in the pur- pose for which each is intended. Of course, when we compare the amount of sweetness in an orange and a lemon, the orange is sweeter; but when you compare the sourness in both fruits, naturally the lemon is more sour. But there is no real sense in comparing these two citrus fruits as regards their merits or de- merits of sweetness or sourness. You cannot say a violin is better than its bow. The mission of the violin is to produce a musical sound. If it fails to do so the most expensive violin in the world is useless. It is the com- bination of the violin and the bow that produces the wonderful musical sounds. But the violin and bow are rio2i Supplement not fighting for supremacy. Rather, they are naturally striving for har- mony. So it is with husband and wife. They are for harmony, not claiming the individual rights for each. Successful Marriage: Either suc- cess or failure of the matrimonial venture does not so much depend upon the ** suitable afi&nity" or ** knowing each other" as we usually conceive. But it does depend greatly, if not entirely, upon the proper recognition and performance of the respective duties prescribed in the symmetrical qualities of each sex. The first duty of the husband is to provide the general necessities of his family. This act is a spontaneous prompting in him. Forasmuch as this is a sacred duty of man, he must be allowed a free hand in this par- [ 103 1 Essentials of Happiness ticular undertaking. The primary duty of the wife is to assist her hus- band in his strength, in his short- comings, in his inefficiency, in this tremendous task planned by him ; but not in the way of authority or super- vision. A wife's authority and supervision are not her best service in this particular respect for their joint interest for accomplishment. But they rather create confusion and discouragement in his mind, because he naturally is not looking for his wife to take his place; and besides it is he who has the responsibility, not she. The husband's activities in the world are for the benefit of his wife, anyway, so that it is her wis- dom to know that to embarrass him in his activity in the world is to im- pair their joint achievement. There- fore, the successful marriage can be [104 1 Supplement realized only by the husband and wife who are loyal and devoted to the duties called for in their joint social life inscribed in Humanity of Sex. The ideal marital institution is like two feet making their forward march. Each is made to follow the other. They never conflict. They never do the same thing at the same time, although they are doing the same thing and getting to the same common place. On the other hand, if they were compelled to do the same thing at the same time (like jump- ing), they could not keep it up for long. They would get weary; effi- ciency would be lost; co-operation would be lacking; they might never achieve their aim. The same is true with the state of matrimony. If the husband and wife enter marriage with the idea of en- rio5i Essentials of Happiness tering the business firm of Mr. and Mrs. Company, for individual gain, or contending each other's authority, naturally the two-in-one firm will sooner or later collide ; dissolve ; dis- agree; go into bankruptcy, or exist only in a chaotic condition. Conclusion In all probability the male is the king of the general field of Intellect- ual Faculty, In reality, there is never a time that the * intellectual" female has occupied this exalted place. In the artificial condition of this world we ignorantly ^* believe" (imagine) that she is equal with man in sharing this honor. But to let wo- ' man come into this sphere, or to gain entrance to man's field, creates noth- ing but confusion and disorder. And [ 106 ] Supplement misfortune and suffering fall equally upon both sexes. Nevertheless, woman has an em- pire of her own, to which no man is legally admitted to interfere with her queenly sovereignty — that is the em- pire of Emotional Faculty, The man who feels that he is just as capable and knows just as much as she does in this particular respect, is thinking erroneously. If man is admitted into this realm, or if he gains entrance to the field of woman's activity, again misfortune and calamity fall upon both, and both have to suffer the con- sequences. We never let children come into our important place of business, un- less we know them to behave like statues; because it is a well known fact to us that whatever they do, will [ 107 ] Essentials of Happiness be either for detriment or disadvan- tage — never results in advantage or progress. On the other hand, these same children may be a tremendous help to us if they are there to assist us under our authority and super- vision, if we ever need their assist- ance. The same principle is exactly rul- ing in man and woman in their re- spective Faculties. To let man in- vade the general field of Emotional Faculty, where he has no responsi- bility, — '^everything to gain," — '^nothing to lose" — ''woman pays the price," so to speak, superficially, is utterly an inexcusable act of hu- manity of sex, if it is for perfect har- mony and understanding. Likewise, within the scope of the Intellectual Field, where woman is permitted to be freehand, careless, indifferent, [108 1 SUPPLEMENT and thoughtless, — whatever the dam- age she may cause — man has to amend. This is also accomplishing nothing toward the improvement of the condition, but furthering the im- pairment of perfect harmony of sex. As man differs from woman in his physical being, so the Intellectual Faculty and the Emotional Faculty are the secret of the spiritual differ- ences existing in their natures. A harmonious state is only possible when each presides over his respec- tive dominion. The opposite condi- tion breeds discord, misunderstand- ing, and all the rest of the troubles immediately or distantly affecting mankind in general. 109 THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW AN INITIAL FINE OF 25 CENTS WILL BE ASSESSED FOR FAILURE TO RETURN THIS BOOK ON THE DATE DUE. THE PENALTY WILL INCREASE TO 50 CENTS ON THE FOURTH DAY AND TO $1.00 ON THE SEVENTH DAY OVERDUE. JUL,S0 1S35 • JUL 31 1935 - 9 ... r , • • . - '. ■' , . LD 21-100rn-8,'34 J v^ I kJ I "-ri^ S17/.S1 OA 494198 UNIVERSITY OF CAUFORNIA LIBRARY